With the air vibrant from auspicious sounds and the deep resonance of drums, the wise knower of sacred principles set about the holy task. Swiftly and skillfully, he created a mandala, radiant with five colors, each hue harmoniously blending into the next. At the heart of this mandala, he fashioned a sixteen-spoked wheel, its center a blossoming lotus. Surrounding this were four faces and four sides, all beautifully circular, forming a perfect, sacred middle. This intricate design was established above the altar, and with reverence, the learned one invoked the presence of the planets and the lords of the worlds, placing them in their proper directions as prescribed by the mantras. In the very center, relying on the Varuna mantra, he installed the tortoise and other symbolic beings, and with wisdom, he also placed Brahma, Shiva, and Vishnu there. Vinayaka and the lotus-born Ambika were then invited to preside, and for the peace of all worlds, the host of spirits found their place as well. The consecration was performed with offerings of fragrant flowers, nourishing food, and ripe fruits. Water-filled pots were reverently wrapped with cloths, each detail attended to with care. The doorkeepers, stationed all around, were adorned with garlands and sweet scents; the teacher instructed them in their recitations and honored them accordingly. The Rig Veda reciters were seated in the east, those of the Yajur Veda in the south, the Sama Veda reciters in the west, and the Atharva Veda reciters in the north. The sacrificer himself took his place to the south, facing north, and instructed the purified ones to begin the sacrifice anew. The mantra-chanters, skilled in their art, were told to stand ready. After these instructions, the knower of mantras sprinkled both the priests and the sacred fire with water. With Varuna mantras, he offered oblations of ghee and kindling, and the priests, too, made offerings everywhere, all accompanied by the resonant Varuna mantras. The prescribed offerings were made to the planets, then to Indra, the mighty lord, to the Maruts, the guardians of the worlds, and to Vishvakarma, the divine architect. In the east, the Rig Veda reciters chanted the Night Hymn, the Rudra Hymn, the Purifying Hymn, the Auspicious Hymn, and the Purusha Hymn, each intonation weaving a tapestry of sacred sound. In the south, the Yajur Veda reciters intoned the Indra Hymn, the Rudra Hymn, the Soma Hymn, the Kushmanda Hymn, the Jatavedas Hymn, and the Sun Hymn. They also recited the Viraj Hymn, the Purusha Hymn, the Golden Hymn, the Rudra Collection, the Childhood Hymn, the Five Deaths Hymn, the Gayatri Hymn, and the Jyestha Sama. The Sama Veda singers, stationed at the western gate, sang the Vamadeva Hymn, the Brihat Sama, the Raurava, the Sarathantara, the Cow's Vow, the Kanva Hymn, the Rakshoghna, and the Vayasa Hymn, filling the air with celestial music. In the north, the Atharva Veda reciters, with minds turned inward, recited hymns for peace and nourishment, invoking the blessings of Varuna, the lord. On the day before or during the night, the consecration was performed as prescribed. The wise one gathered clay from places where elephants and horses tread, from crossroads, anthills, lakes, and cow pens, placing this sacred earth into pots from the four directions. The clay was then bathed with rocanā, siddhārthā, fragrant substances, guggulu, and the five products of the cow, each item consecrated with powerful mantras according to the proper procedure. Thus, the night passed, the ritual unfolding as directed. With the coming of pure dawn, one hundred cows were to be gifted to the brāhmaṇas—or, if not possible, sixty-eight, fifty, thirty-six, or twenty-five, as ability allowed. At the auspicious moment for the year, during a beautiful and favorable period, the ceremony continued, accompanied by Vedic chants, Gandharva songs, and the melodies of various instruments. A cow, adorned with gold ornaments, was led into the water, and while Sāma hymns were sung, it was gifted to a brāhmaṇa. A golden vessel, decorated with five precious gems and containing figures of makara, fish, and other auspicious symbols, was held by brāhmaṇas learned in the Vedas and Vedāṅgas. A cow, facing north, was brought to stand in the midst of water, accompanied by river water, curd, and unbroken grains. It was bathed with Atharva mantras, with the recitations "Do not return" and "Waters, be favorable," before being brought to the pavilion. After worshipping at the lake, offerings were made all around, and for four days, sacrificial fires were kept burning. On the fourth day, the main ritual was performed, and another gift, as ability allowed, was given for the appeasement of Varuṇa. The sacrificial vessels and implements were then distributed equally among the officiating priests; the pavilion was divided, and the golden vessel and bed were presented to the installer. A thousand brāhmaṇas, or eight hundred, or as many as possible—fifty or twenty—were fed, following the procedure for lakes described in the Purāṇas. This same method was prescribed for wells, reservoirs, and all lotus ponds, as well as for their consecrations. The difference lay only in the mantras for temples and other places not on the ground; this procedure, set forth by the self-born, was meant for those with limited means, performed as a single fire ceremony, except for miserliness among people. When water remained through the rainy season, the merit earned was said to equal that of an Agniṣṭoma sacrifice; in autumn, the result was as previously stated; in winter and the cold season, it was equal to Vājapeya and Atirātra. In spring, the merit was declared equal to an Aśvamedha, and in summer, when water endured, it surpassed even the Rājasūya. O great king, whoever undertakes these special duties—even if their understanding is imperfect, guided only by tradition—quickly attains Rudra’s abode, purified, and enjoys countless kalpas in heaven. Such a one enjoys many worlds, both great and small, for two parārdhas, together with celestial women, and by the fruit of this sacrifice, ultimately attains the supreme abode of Viṣṇu. At this point, the sages asked, "Sūta, describe in detail the proper procedure for planting trees, and by what method the wise should undertake the planting and nurturing of trees. And tell us now of those worlds that are spoken of—what fruits are obtained after death by such acts; you should declare all this." Sūta replied, "I shall explain the procedure for trees, and likewise for garden grounds, all in accordance with the rules for tanks, O Lord of the world. The gathering of officiating priests, the construction of the pavilion, and the presence of a learned teacher—these must be arranged, and brāhmaṇas should be worshipped with gifts of gold, fine garments, and fragrant unguents, as is proper.